Archetypes & Imagination: 2017 Speaking Engagements

This year is turning out to be full of exciting opportunities for travel and speaking engagements. In two weeks’ time I will be going to the Northwest Astrology Conference in Washington state, and giving my first presentation at a regional astrology conference. The title and description of my talk is below:

Calling the Generations: Participating in Outer Planetary Alignments
During major outer-planetary cycles, entire generations are born carrying the archetypal signature of that time. When these same outer planets realign in new configurations there is an archetypal resonance between the generations born with those alignments and the needs of that time. Each planetary combination offers unique gifts, and in our current era of social, ecological, and spiritual crisis each may have its significant role to play in creating a life-enhancing future.

For those in the Bay Area who may be interested in this topic, I will be presenting a longer version of this talk at the end of the year on December 14 with the San Francisco Astrological Society.

Prior to this engagement I have a few more events coming up. In August, in alignment with the total Solar eclipse taking place on August 21, I will be co-presenting with my father, Richard Tarnas, at the Oregon Eclipse Symbiosis Gathering. In honor of the eclipse we will be speaking in dialogue about the archetypal meaning of the Sun and the Moon, and the significance of their powerful conjunction during the eclipse. This is a conversation I have wanted to have for many years, and I am delighted that we will be able to conduct it in alignment with such a dynamic cosmological event. The title and description of our dialogue is below:

Solar and Lunar, Feminine and Masculine 
A total Solar eclipse, the exact alignment of the Sun and Moon, has often been described as a cosmic enactment of the sacred marriage, king and queen, ruler of the day and ruler of the night. Many cultures have considered the Solar as symbolizing the masculine, and the Lunar as the feminine. But can we speak of “the feminine” in ways that don’t fall into the trap of a cultural stereotype, and same with “the masculine”? How can we liberate these categories in a way that would do justice to the diverse ways we have of being male and female, and of being human? Perhaps the ancient archetypal symbols of the Sun and Moon can help open up our understanding of the deep mysteries of the feminine and masculine so we can better articulate the great social and psychological transformation of gender roles and identities in our time.

Finally, I am honored to be presenting at the International Transpersonal Conference in Prague at the end of September this year. I will be speaking on my dissertation research on the two Red Books of C. G. Jung and J. R. R. Tolkien, focusing particularly on the imagination as a realm of participatory creativity. A number of professors, alumni, and students from the California Institute of Integral Studies will be speaking at the conference.

 

All of my upcoming events are posted with relevant details on my Calendar of Events, which I update regularly. There are also several confirmed engagements for 2018 which are listed there as well.

Deepest thanks to the many people who have offered their support and interest over the years, and who are helping me bring forward my scholarly and creative work from the cocoon of graduate school out into the wider world.

Butterfly Emerging

Archetypal Panpsychism: Whitehead, Jung, and Hillman

This upcoming weekend, on January 20 and 21, Matthew Segall and I will be presenting together for the Idaho Friends of Jung in Boise on “Archetypal Panpsychism: Whitehead, Jung, and Hillman.”

Together we will make the case that a Whiteheadian cosmology is not only compatible with archetypal psychology, but provides a metaphysical foundation for key concepts of the latter—such as the collective unconscious, synchronicity, and archetypes—which are otherwise difficult to account for in a materialist view of the cosmos. Whitehead’s cosmology is often described as “panpsychist,” which means that psyche, far from being exclusively human, pervades the cosmos. Those inspired by Jung, we believe, will also find spiritual and intellectual nourishment from Whitehead’s philosophy.

Matt and I will be offering a lecture on Friday evening from 7:00-9:00 pm, and a workshop on Saturday from 10:00 am-1:00 pm. If you are in the Boise area, please see the website of the Idaho Friends of Jung for further details.

jung-vessel-of-the-sun

For those who are interested, I have several other presentations and events coming up in 2017 and 2018. For information on these engagements please see my Calendar of Events page, which I will continue to keep up to date.

Iridescent Infinity: Participatory Theory and Archetypal Cosmology

This essay, originally written in April 2012, has now been published in Issue 5 of Archai: The Journal of Archetypal Cosmology, edited by Grant Maxwell and myself.

“A kind of fluid interpenetration belongs to the very nature of all archetypes.  They can only be roughly circumscribed at best.  Their living meaning comes out more from their presentation as a whole than from a single formulation.  Every attempt to focus them more sharply is immediately punished by the intangible core of meaning losing its luminosity.  No archetype can be reduced to a simple formula.  It is a vessel which we can never empty, and never fill.  It has a potential existence only, and when it takes shape in matter it is no longer what it was.  It persists throughout the ages and requires interpreting ever anew.  The archetypes are the imperishable elements of the unconscious, but they change their shape continually.”

– C. G. Jung, The Archetypes and the Collective Unconscious

The creative magnificence of the universe is so irreducibly complex that no human framework will ever capture the full extent of its dynamic and indefinable nature. Yet human beings need an orientation in the cosmos to allow the meanings of existence to unfold. The spiritual and intellectual quest of humanity has impelled generation after generation to engage with the divine mystery out of which everything arises, in part to come to a fuller understanding of what our role is within the majesty of the cosmos. This quest has produced a plurality of religious and spiritual traditions that diversely engage and enact spiritual truths through their practices, texts, rituals, celebrations, experiments, and customs.

The rest of this article can be read in Issue 5, Saturn and the Theoretical Foundations of an Emerging Discipline, available in paperback and as a Kindle ebook.

Archai Journal Issue 5

Exploring Jung: Astrology Podcast

I participated in a wonderful conversation on the podcast Exploring Astrology with Adam Sommer, where we spoke about C.G. Jung’s natal chart, his transits during his Red Book period, and several other astrological topics.

The podcast is available for download or can be listened here: Exploring Jung with Becca Tarnas.

Jung Mandala

Introduction: A Comprehensive Exam on The Red Book of C.G. Jung

On this New Moon in the heart of spring, I wish to share my comprehensive exam on The Red Book of C.G. Jung, which has been my primary academic focus since the start of this year. This is the second of my two comprehensive exams for my dissertation on the Red Books of Jung and Tolkien. My first exam, on the works and context of J.R.R. Tolkien, can be found here. As with the previous exam, much of the material I’ve written will be part of my dissertation, so I am again not posting it in its entirety, but rather sharing the introduction to give a taste of the work. 

A Comprehensive Exam
on
The Red Book of C.G. Jung

“The years when I was pursuing my inner images were the most important in my life—in them everything essential was decided. It all began then; the later details are only supplements and clarifications of the material that burst forth from the unconscious, and at first swamped me. It was the prima materia for a lifetime’s work.”
– C.G. Jung, Memories, Dreams, Reflections[1]

“But your vision will become clear only when you look into your own heart. Without, everything seems discordant; only within does it coalesce into unity. Who looks outside dreams; who looks inside awakens.”
– C.G. Jung, Letter to Fanny Bowditch, October 22, 1916[2]

Introduction

The sea, the mountains, the infinite expanse of stars, the fiery depths, the darkness of the abyss—the world recorded on the pages of C.G. Jung’s Red Book is not the physical domain of the outer world, the world of common day. It is the realm where dreams and fantasy visions arise. It is the wellspring of imagination. It is the natural habitat of the soul, the place where the depths of the psyche are encountered. Many creative individuals have attested to the existence of this second world and have recorded their experiences there in the forms of art, literature, and mystical revelation.Jung – The Red Book

Beginning in 1913, Jung began to engage with a series of profound, visionary fantasies, an encounter with inner images and figures that would change the course of his life. Some say that Jung had gone insane, others that he had received a revelation. Perhaps he had descended to the source where such visions emerge, whether such visions are the delusions of the insane, who are entirely severed from outer reality, or the revelations of the mystics who remind us, as Nietzsche says, that “the world is deep, deeper than day can comprehend.”[3] But rather than proclaiming himself a new prophet, Dr. Jung instead maintained his scientifically-oriented, empirical perspective: he sought an understanding of the origins of the visions, dreams, and fantasies. The journey toward understanding their source led him through the veil into the collective unconscious, the realm of archetypes.

In an effort to understand the meaning of his visionary wanderings, Jung chose to craft a record of his experience in an exquisite, leather-bound volume with the words Liber Novus—the New Book—etched in gold along its red spine. Sonu Shamdasani, editor of The Red Book, has described Jung’s unique project as “a literary work of psychology.”[4] Liber Novus can be seen as the meeting of many rivers, an intersection of psychology, art, literature, and religion—an expression of the efflorescence of human experience.

To enter into an understanding relationship with this unusual work, it must be situated: first in relation to Jung’s biography, and then in relation to the arena of world events in which Jung’s experiences were unfolding. Thus, I begin by focusing on this pivotal period in Jung’s life, drawing from several biographical perspectives and scholarly positions. Next, I look into the practice of active imagination to better understand the method Jung employed to engage with his emerging fantasies. From here I enter into a distillation of The Red Book itself, drawing forward a narrative summary of the three sections Jung composed: Liber Primus, Liber Secundus, and Scrutinies. Finally, I conclude by exploring the implications of The Red Book, first as it shaped Jung’s subsequent theories and writings, and secondly, how its publication in the twenty-first century has begun to change depth psychology, as well as our understanding of the ontology of imagination.

[1] C.G. Jung and Aniela Jaffé, Memories, Dreams, Reflections, trans. Richard and Clara Winston (New York: Vintage Books, 1989), 199.

[2] C.G. Jung, C.G. Jung Letters, Vol. 1: 1906-1950, ed. Gerhard Adler and Aniela Jaffé, trans. R.F.C. Hull, Bollingen Series XCV: 1 (Princeton, NJ: Princeton University Press, 1973), 33.

[3] Friedrich Nietzsche, Thus Spoke Zarathustra, trans. R.J. Hollingdale (London: Penguin Books, 2003), 333.

[4] Sonu Shamdasani, Jung Stripped Bare by His Biographers, Even (London: Karnac, 2005), 25, note 59.

 

Bibliography

Bair, Deirdre. Jung: A Biography. New York: Little Brown, 2003.

Brutsche, Paul. “On Aspects of Beauty in C.G. Jung’s Red Book.ARAS Connections: Image and Archetype 1 (2010).

Corbin, Henry. “Mundus Imaginalis, or The Imaginary and the Imaginal.” Translated by Ruth Horine. En Islam Iranien: Aspects Spirituels et Philosophiques, tome IV, livre 7. Paris, France: Gallimard, 1971.

Drob, Sanford L. Reading The Red Book: An Interpretive Guide to C.G. Jung’s Liber Novus. New Orleans, LA: Spring Journal Books, 2012.

Giegerich, Wolfgang. “Liber Novus, That is, The New Bible: A First Analysis of C.G. Jung’s Red Book.” Spring: A Journal of Archetype and Culture 83 (Spring 2010): 361-411.

Goldenberg, Naomi. “Archetypal Theory and the Separation of Mind and Body.” In Weaving the Visions: New Patterns in Feminist Spirituality. Edited by Judith Plaskow and Carol P. Crist, 244-55. San Francisco, CA: Harper & Row, 1989.

Hall, James A. Jungian Dream Interpretation: A Handbook of Theory and Practice. Toronto, Canada: Inner City Books, 1983.

Hannah, Barbara. Jung: His Life and Work. Wilmette, IL: Chiron Publications, 1997.

Hillman, James and Sonu Shamdasani. Lament of the Dead: Psychology after Jung’s Red Book. New York: W.W. Norton & Company, 2013.

Hoeller, Stephen A. The Gnostic Jung and the Seven Sermons of the Dead. Wheaton, IL: Quest Books, The Theosophical Publishing House, 1982.

–––––. “Jung, Kabbalah, and Gnosis.” Psychological Perspectives 55:2 (2012): 163-81.

Irvine, Ian. “Jung, Alchemy, and the Technique of Active Imagination.” In Alchemy and Imagination, part 3. Croydon, Victoria, Australia: Mercurius, 2010.

Jeromson, Barry. “The Sources of Systema Munditotius: Mandalas, Myths and a Misinterpretation.” Jung History 2:2 (2007): 20-26.

–––––. “Systema Munditotius and Seven Sermons: Symbolic Collaborators in Jung’s Confrontation with the Dead.” Jung History 1:2 (2005-2006): 6-10.

Jung, C.G. Aion: Researches into the Phenomenology of Self. 2nd edition. Vol. 9, part 2 of The Collected Works of C.G. Jung. Translated by R.F.C. Hull. Edited by H. Read, M. Fordham, G. Adler, and W. McGuire. Bollingen Series XX. Princeton, NJ: Princeton University Press, 1968.

–––––. Analytical Psychology: Notes of the Seminar Given in 1925. Edited by William McGuire. Bollingen Series XCIX. Princeton, NJ: Princeton University Press, 1989.

–––––. “Answer to Job.” In The Portable Jung. Edited by Joseph Campbell. Translated by R.F.C. Hull, 519-650. New York: Viking, 1971, Penguin, 1976.

–––––. The Archetypes and the Collective Unconscious. 2nd edition. Vol 9, part 1 of The Collected Works of C.G. Jung. Translated by R.F.C. Hull. Edited by H. Read, M. Fordham, G. Adler, and W. McGuire. Bollingen Series XX. Princeton, NJ: Princeton University Press, 1968.

–––––. C.G. Jung Letters, Vol. 1: 1906-1950. Edited by Gerhard Adler and Aniela Jaffé. Translated by R.F.C. Hull. Bollingen Series XCV: 1. Princeton, NJ: Princeton University Press, 1973.

–––––. “The Concept of the Collective Unconscious.” In The Portable Jung. Edited by Joseph Campbell. Translated by R.F.C. Hull, 59-69. New York: Viking, 1971, Penguin, 1976.

–––––. Mysterium Coniunctionis. 2nd edition. Vol 14 of The Collected Works of C.G. Jung. Translated by R.F.C. Hull. Edited by H. Read, M. Fordham, G. Adler, and W. McGuire. Bollingen Series XX. Princeton, NJ: Princeton University Press, 1970.

–––––. “Psychology of the Transference.” In The Practice of Psychotherapy. Vol. 16 of The Collected Works of Carl Gustav Jung. Translated by R.F.C. Hull. Edited by H. Read, M. Fordham, G. Adler, and W. McGuire, Bollingen Series XX, 163-338. Princeton, NJ: Princeton University Press, 1985.

–––––. “The Psychology of the Unconscious Processes.” In Collected Papers on Analytical Psychology, 2nd edition. Edited by Constance Long. New York: Moffat Yard and Company, 1917.

–––––. The Red Book: Liber Novus. Edited by Sonu Shamdasani. Translated by Mark Kyburz, John Peck, and Sonu Shamdasani. New York: W.W. Norton & Company, 2009.

–––––. Symbols of Transformation. Vol. 5 of The Collected Works of C.G. Jung. Translated by R.F.C. Hull. Edited by H. Read, M. Fordham, G. Adler, and W. McGuire, Bollingen Series XX. Princeton, NJ: Princeton University Press, 1956.

Jung, C.G. and Aniela Jaffé. Memories, Dreams, Reflections. Translated by Richard and Clara Winston. New York: Vintage Books, 1989.

McLynn, Frank. Carl Gustav Jung. London: Bantam, 1996.

Nietzsche, Friedrich. Thus Spoke Zarathustra. Translated by R.J. Hollingdale. London: Penguin Books, 2003.

Owens, Lance. S. “The Hermeneutics of Vision: C.G. Jung and Liber Novus.” The Gnostic: A Journal of Gnosticism, Western Esotericism and Spirituality 3 (July 2010): 23-46.

–––––. “Jung and Aion: Time, Vision, and a Wayfaring Man.” Psychological Perspectives 54 (2011): 253-89.

Owens, Lance S. and Stephen A. Hoeller. “Carl Gustav Jung and The Red Book: Liber Novus.” In Encyclopedia of Psychology and Religion, 2nd edition. Edited by David A. Leeming. New York, Springer Reference, 2014. Accessed on May 2, 2016. http://link.springer.com/referenceworkentry/10.1007%2F978-1-4614-6086-2_9071.

Ribi, Alfred. The Search for Roots: C.G. Jung and the Tradition of Gnosis. Los Angeles, CA: Gnosis Archive Books, 2013.

Shamdasani, Sonu. C.G. Jung: A Biography in Books. New York: W.W. Norton & Company, 2012.

–––––. “C.G. Jung and the Red Book.” Paper presented at the Library of Congress, Washington, D.C., June 19, 2010.

–––––. Jung Stripped Bare by His Biographers, Even. London: Karnac, 2005.

–––––. “Who Is Jung’s Philemon? An Unpublished Letter to Alice Raphael.” Jung History 2:2 (2007): 5-7.

Shamdasani, Sonu and John Beebe. “Jung Becomes Jung: A Dialogue on Liber Novus (The Red Book).” Psychological Perspectives 53:4 (2010): 410-36.

Sherry, Jay. “A Pictorial Guide to The Red Book.” ARAS Connections: Image and Archetype 1 (2010).

Von Franz, Marie-Louise. Alchemical Active Imagination. Boston, MA: Shambhala, 1997.

–––––. C.G. Jung: His Myth in Our Time. Translated by William H. Kennedy. Toronto, Canada: Inner City Books, 1998.

Wilhelm, Richard, trans. The Secret of the Golden Flower: A Chinese Book of Life. Orlando, FL: Harcourt Brace & Company, 1962.

Wilson, Colin. Lord of the Underworld: Jung and the Twentieth Century. Wellingborough, UK: The Aquarian Press, 1984.

Talking Tolkien and Jung on Rune Soup

I had the great pleasure of being interviewed by Gordon White, host of the London-based podcast Rune Soup. We discussed the synchronicity of the “Red Books” of Jung and Tolkien, as well as the role of the imaginal and the mythic in ecology. The podcast is available for download or can be listened to directly below.

“The Biology of Story” Now Live!

The interactive web documentary, The Biology of Story, created by Amnon Buchbinder, is now available online! The full website is fascinating to explore and has interviews with over one hundred individuals who speak about the many facets of story and the narrative tradition.

Becca Tarnas IndexMy own clips for the documentary are now accessible as well, exploring topics ranging from the imagination and ecology, to archetypal astrology, and my dissertation work on The Red Books of C.G. Jung and J.R.R. Tolkien. The full playlist of my videos is available here.

I encourage you to take the time to explore the many amazing offerings by the vast range of individuals the film makers have brought together!

 

Introduction: A Comprehensive Exam on the Works and Context of J.R.R. Tolkien

On this last New Moon of 2015, I am sharing the introduction to my comprehensive exam on the works and context of J.R.R. Tolkien, the composition of which has been my primary occupation over the last seven months. This is the first of two comprehensive exams to be written for my dissertation on the Red Books of Tolkien and C.G. Jung. Because much of the material in the exam will be included in my dissertation I am not posting it publicly, rather allowing it to gestate until the full book is ready to publish. But I wished to share something of the labor of love in which I have been most recently engaged.

A Comprehensive Exam
on
The Works & Context of J.R.R. Tolkien

“On the edge of a valley one of Professor Tolkien’s characters can pause and say: ‘It smells like elves.’ It may be years before we produce another author with such a nose for an elf. The professor has the air of inventing nothing. He has studied trolls and dragons at first hand and describes them with that fidelity which is worth oceans of ‘glib’ originality.”
– C.S. Lewis, Review of The Hobbit[1]

O Elbereth! Gilthoniel!
We still remember, we who dwell
In this far land beneath the trees,
Thy starlight on the Western Seas.
– J.R.R. Tolkien, The Fellowship of the Ring[2]

Introduction

When Professor J.R.R. Tolkien of Oxford, England set out to write a mythology, he did not know he would end up writing one of the most beloved works of literature of the 20th century. Indeed, he did not know of Hobbits or the King of Gondor, or even of Mount Doom. But he did know about Elves, and Middle-Earth, the endless Sea, and the far shores of Faërie. He knew he wanted to write poems and tell stories that had a particular “quality of strangeness and wonder,” stories that would bring “the satisfaction of certain primordial human desires”: the desire “to survey the depths of space and time” and “hold communion with other living things.”[3] J.R.R. Tolkien – The Halls of ManwëAnd this he did, penning thousands of pages that came to tell the many myths of Middle-Earth.

Over the course of his lifetime, Tolkien published the books The Hobbit and The Lord of the Rings, the short stories Leaf by Niggle, Farmer Giles of Ham, and Smith of Wootton Major, and the book of poetry The Adventures of Tom Bombadil and Other Verses from the Red Book. He translated the medieval English poems Sir Gawain and the Green Knight, Pearl, and Sir Orfeo, and wrote scholarly papers on Beowulf and the Ancrene Wisse. But, except for the twelve long years dedicated to the composition of his masterwork, The Lord of the Rings, Tolkien’s primary creative occupation was writing and re-writing the cosmogonic myths and epic tales of the Silmarillion, a book never published in his lifetime. Indeed, when he passed away in 1973, he left behind him “the serried ranks of box files that contained . . . like beads without a string, the raw material of ‘The Silmarillion.’”[4] As his publisher Rayner Unwin says: “although over the years some authors have written at greater length, few if any have left behind a more purposeful yet inchoate creative complexity than Tolkien.”[5] But, thanks to the decades-long effort of Tolkien’s son Christopher, the world can now read these pages, published as a compact narrative in The Silmarillion, and in the vast drafts and retellings found in Unfinished Tales and the twelve volumes of The History of Middle-Earth.

Who knows what form the Silmarillion may have taken if Tolkien had given it the same level of perfectionist revisioning that he gave The Lord of the Rings. But perhaps that is not how the tales of the Silmarillion were meant to be told. Perhaps they were meant to be received in the way primary myth is: with overlapping narratives and changing names, some stories drawn with great detail in both poetry and prose, others sketched as tales to be glimpsed in the background. Exploring the world of Middle-Earth can be like crossing a threshold into another realm, losing sight even of the pages in one’s hands, as far landscapes and poignant beauties pierce to the depths of one’s experience.

As his philological collaborator Simone D’Ardenne writes, “Tolkien’s personality was so rich, so diverse, so vast and so elusive” that to paint any portrait of his life will inherently be inadequate.[6] Although born in South Africa in 1892, Tolkien spent the majority of his life in England, only going to the European continent a few times, or occasionally across the water to Ireland. But this does not mean he was untraveled. Tolkien arguably explored more distant lands than many, but they are lands only found in the imagination. In this comprehensive exam I seek to understand Tolkien’s life and work in the context of his imaginal experiences, and the people and ideas that supported him in having them.

I begin with Tolkien’s family and friends, the literary midwives who helped him bring his mythology to birth. From there I turn to Tolkien’s artwork, the paintings, drawings, and sketches that he made before his writing had begun to take shape. I focus primarily on the early years when he was illustrating The Book of Ishness, although Tolkien continued throughout his life to make beautiful works of art to accompany his stories. From these images I shift to language, the subject that was central to the person Tolkien was. Not only was he a professional philologist and professor of Anglo-Saxon, first at Leeds University and later at Oxford, he was an artist of language as well, inventing words, grammar, and etymology for multiple languages of Middle-Earth. Finally, I turn to an exploration of Tolkien’s experience of the imagination, looking particularly through the lens of his theory of Sub-creation. To conclude, I touch on the connection between Tolkien’s work and The Red Book of C.G. Jung, the subject on which my subsequent dissertation will be focused.

Tolkien’s personality was multifaceted; one could encounter him as “the Christian, or the friend, the artist or the humanist, the father or the teacher,” as D’Ardenne writes.[7] Many possibilities are open to us for exploring who he was. In an obituary written long in advance of Tolkien’s death, his close friend C.S. Lewis says: “He was a man of ‘cronies’ rather than of general society and was always best after midnight (he had a Johnsonian horror of going to bed) and in some small circle of intimates where the tone was at once Bohemian, literary, and Christian.”[8] If he was best in his small circle of intimates, perhaps that is the place to meet him first—among his own Fellowship.

[1] C.S. Lewis, qtd. in Philip Zaleski and Carol Zaleski, The Fellowship: The Literary Lives of the Inklings (New York, NY: Farrar, Straus and Giroux, 2015), 209.

[2] J.R.R. Tolkien, The Lord of the Rings: The Fellowship of the Ring (New York, NY: Houghton Mifflin Company, 1994), 78.

[3] J.R.R. Tolkien, On Fairy-Stories, ed. Verlyn Flieger and Douglas A. Anderson (London, England: HarperCollinsPublishers, 2014), 4.

[4] Rayner Unwin, “Early Days of Elder Days,” in Tolkien’s Legendarium: Essays on The History of Middle-Earth, ed. Verlyn Flieger and Carl F. Hostetter (Westport, CT: Greenwood Press, 2000), 247

[5]Unwin, “Early Days of Elder Days,” 6.

[6] Simone D’Ardenne, “The Man and Scholar,” in J.R.R. Tolkien, Scholar and Storyteller: Essays in Memoriam, ed. Mary Salu and Robert T. Farrell (Ithaca, NY: Cornell University, 1979), 33.

[7] D’Ardenne, “The Man and Scholar,” 33.

[8] C.S. Lewis, “Professor J.R.R. Tolkien: Creator of Hobbits and Inventor of a New Mythology” in J.R.R. Tolkien, Scholar and Storyteller: Essays in Memoriam, ed. Mary Salu and Robert T. Farrell (Ithaca, NY: Cornell University, 1979), 15.

 

Bibliography

Barfield, Owen. Poetic Diction: A Study in Meaning. Oxford, England: Barfield Press, 2010.

Caldecott, Stratford. The Power of the Ring: The Spiritual Vision Behind The Lord of the Rings and The Hobbit. New York, NY: The Crossroad Publishing Company, 2012.

Campbell, Joseph. The Hero with a Thousand Faces. Novato, CA: New World Library, 2008.

Carpenter, Humphrey. The Inklings: C.S. Lewis, J.R.R. Tolkien, Charles Williams and Their Friends, London, England: HarperCollinsPublishers, 2006.

–––––. J.R.R. Tolkien: A Biography. New York, NY: Houghton Mifflin Company, 2000.

Chance, Jane, ed. Tolkien and the Invention of Myth. Lexington, KY: The University Press of Kentucky, 2004.

–––––. Tolkien the Medievalist. Routledge Studies in Medieval Religion and Culture. New York, NY: Routledge, 2003.  

Croft, Janet Brennan and Leslie A. Donovan, eds. Perilous and Fair: Women in the Works and Life of J.R.R. Tolkien. Altadena, CA: Mythopoeic Press, 2015.

Curry, Patrick. Deep Roots in a Time of Frost: Essays on Tolkien. Zürich, Switzerland: Walking Tree Publishers, 2014.

–––––. Defending Middle-Earth. Edinburgh, Scotland: Floris Books, 1997.

Dickerson, Matthew and Jonathan Evans. Ents, Elves, and Eriador: The Environmental Vision of J.R.R. Tolkien. Lexington, KY: The University Press of Kentucky, 2006.

Duriez, Colin. The Oxford Inklings: Lewis, Tolkien and Their Circle. Oxford, England: Lion Books, 2015.

–––––. Tolkien and C.S. Lewis: The Gift of Friendship. Mahwah, NJ: Hidden Spring, 2003.

–––––. Tolkien and The Lord of the Rings: A Guide to Middle-Earth. Mahwah, NJ: Hidden Spring, 2001.

Edwards, Raymond. Tolkien. London, England: Robert Hale Limited, 2014.

Flieger, Verlyn. “But What Did He Really Mean?” Tolkien Studies 11 (2014): 149-66.

–––––. Green Suns and Faërie: Essays on J.R.R. Tolkien. Kent, OH: The Kent State University Press, 2012.

–––––. Interrupted Music: The Making of Tolkien’s Mythology. Kent, OH: The Kent State University Press, 2005.

–––––. A Question of Time: J.R.R. Tolkien’s Road to Faërie. Kent, OH: The Kent State University Press, 1997.

–––––. Splintered Light: Logos and Language in Tolkien’s World. Kent, OH: The Kent State University Press, 2002.

Flieger, Verlyn and Carl F. Hostetter, eds. Tolkien’s Legendarium: Essays on The History of Middle-Earth. Westport, CT: Greenwood Press, 2000.

Garth, John. Tolkien and the Great War: The Threshold of Middle-Earth. New York, NY: Houghton Mifflin Company, 2003.

Hammond, Wayne G. and Christina Scull. The Art of The Hobbit by J.R.R. Tolkien. New York, NY: Houghton Mifflin Harcourt Publishing Company, 2012.

–––––. The Art of The Lord of the Rings by J.R.R. Tolkien. New York, NY: Houghton Mifflin Harcourt Publishing Company, 2015.

–––––. J.R.R. Tolkien: Artist & Illustrator. New York, NY: Houghton Mifflin Company, 2000.

Jung, C.G. The Red Book: Liber Novus. Edited by Sonu Shamdasani. Translated by Mark

Kyburz, John Peck, and Sonu Shamdasani. New York, NY: W.W. Norton & Company, 2009.

Knight, Gareth. The Magical World of the Inklings. Cheltenham, England: Skylight Press, 2010.

Lang, Andrew. The Red Fairy Book. Mineola, NY: Dover Children’s Classics, 1966.  

Lee, Stuart D. ed. A Companion to J.R.R. Tolkien. New York, NY: John Wiley & Sons, Ltd., 2014.  

Lobdell, Jared, ed. A Tolkien Compass. Chicago, IL: Open Court Publishing Company, 2003.

Lönnrot, Elias. Kalevala: Land of Heroes. Translated by W.F. Kirby. London, England: Everyman’s Library, 1966.

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O’Neill, Timothy R. The Individuated Hobbit: Jung, Tolkien and the Archetypes of Middle-Earth. Boston, MA: Houghton Mifflin Company, 1979.

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Re-Enchantment in Canterbury

The River Stroud and the Westgate Gardens – Photo by Becca Tarnas

The River Stroud and the Westgate Gardens – Photo by Becca Tarnas

Canterbury: I couldn’t have imagined a better place to hold a conference titled Re-Enchanting the Academy. Although cars run on the narrow streets and the ninety-degree angles of contemporary buildings can be found throughout the city, one can feel the Chaucerian age palpably. Cobblestones, thatched roofs, white walls between dark wooden beams that seem to bow out at the middle, as if the centuries are weighing on the building like a elderly man carries a potbelly. Canals and bridges, gardens and stone walls, crawling ivy touched by the crimson blush of early autumn—the air seemed to tingle with enchantment, but an old, slow enchantment, one that has settled deep into the stones along with the overgrown moss.

English Redwood – Photo by Becca Tarnas

English Redwood – Photo by Becca Tarnas

I came in to Canterbury after a non-stop flight from San Francisco to London Heathrow, and an adventure of trains and tubes, until I was deposited at the Canterbury East station as I approached twenty-four hours of being awake. Trailing my little suitcase I walked up the exceedingly narrow cobbled sidewalks to a hostel I’d booked ahead. A brief wander into town later and my first cup of English tea, I fell into a jet-lagged sleep.

Or tried to. For a variety of reasons I had a terrible night at the hostel and, desperate for a sense of peace and solitude, I checked out early the next morning and managed to find a lovely hotel right in the heart of Canterbury. For the rest of my stay I was grateful to myself for making this decision, so that I might have the space, comfort, and rest to engage fully in the conference. I must say, something about that first difficult night has made all the pleasures of the rest of my trip so far all the sweeter.

Greyfriars Chapel – Photo by Becca Tarnas

Greyfriars Chapel – Photo by Becca Tarnas

After getting my hotel situation sorted, I had a few hours to myself to wander in the morning sun. My feet carried me to the Westgate Towers that have stood at the entrance to the old city for six hundred years. Through the gate I found myself on a bridge over the Stour River, and stretching away on either side of the river were the beautiful Westgate Gardens, a meandering array of lawns, flowers, stone arches, twisting trees, and pathways. I even came across a California redwood, who had adapted to the English soil by growing up with curves and twists, rather than tall and straight like the redwoods on my home coast. I also found my way to Greyfriars Chapel, a small chapel built in 1267 that spans a narrow river.

Eventually the time came to meet Patrick Curry, one of the keynote speakers of the conference, for lunch at the Goods Shed near the Canterbury West station. Goods Shed is a large, barn-like structure filled with stands where piles of colorful organic produce are arranged, and counters selling cheeses, breads, meats, fish, and deserts. Moments later Patrick and his partner walked through the door, and we sat down to an exquisite lunch together: cappuccino, elderflower elixir, a vegetarian platter of grilled squash and eggplant, tomato toast, creamy soup, poached egg, and several other tasty arrangements. Among our topics discussed was Patrick’s new book, Deep Roots in a Time of Frost: Essays on Tolkien, of which he kindly gave me a copy.

St. Martin's Priory – Photo by Becca Tarnas

St. Martin’s Priory – Photo by Becca Tarnas

Lunch led us straight to the conference, which Patrick opened with his talk: “The Enchantment of Learning and the Fate of Our Times.” He addressed the need to leave the door open to enchantment, but not to try to force or tame it. One cannot make enchantment happen, one can only cultivate the conditions that allow for its occurrence. With that note to start on we set off on three days of presentations, usually two tracks running simultaneously. The conference was held primarily in St. Martin’s Priory at Canterbury Christ Church University, a gorgeous brick building surrounded by truly enchanting gardens, filled with roses, apple trees, and even a labyrinth set up for one of the conference workshops.

Presentations ranged from psychogeography to depth psychology, the Book Fairy (that moment when you encounter just the right passage or phrase that sets you off on a new train of thought or research), astrology and astrological music, poetry and myth, and the need to re-invite the feminine, the body, and the Earth back into the academy. One issue I brought up in relation to some of the material was the need to address patriarchy both inside and outside the academy, without shaming men who want to be allies, and without recreating an essentialist gender binary. Through this conversation I encountered a wonderful astrologer, who happened to have been friends with my Dad for twenty years. We found that not only did we share a common astrological world view, but her sister is also a harpist! As we chatted together walking merrily home at sunset I felt like I had somehow found my fairy godmother.

My own presentation took place on Saturday afternoon, the third on a panel with the Jungians Jean Hinson Lall and Roderick Main, both of whom I was honored to follow. I presented on my dissertation work, Jung’s and Tolkien two Red Books, and found I had a receptive and supportive audience with wonderful questions and feedback. For me the dialogue carried on long into the evening and the conference dinner.

Conference Labyrinth – Photo by Becca Tarnas

Conference Labyrinth – Photo by Becca Tarnas

The magnificent Canterbury Cathedral was just a street away from my hotel, so I woke up early Sunday morning to attend communion, primarily from the desire to see and feel the cathedral from the inside in a role that wasn’t a tourist. The air was so still as I approached, my footsteps echoing on the cobblestones and my breath visible in the morning air. Entering inside I was overwhelmed by the majesty of the building, the long stone steps leading higher and further into the nave. This cathedral was founded by St. Augustine in 597 BCE when he came over from Rome to be the first Archbishop of Canterbury, and over the centuries it was expanded and rebuilt, including in 1070 after a major fire destroyed much of the cathedral. I felt a profound mixture of emotions, in part inspired by the minimal attendance in relation to the grandeur of the building. Turning inward I could feel the centuries upon centuries of people who had come here to worship, able to see and hear in my imagination the full crowds that once would have overflowed this hall. Yet now all was nearly quiet.

Ritual. If we are to revive enchantment we need ritual, but it must be ritual that is meaningful for who we are now. Perhaps for many we are in a time between rituals, seeking the meaning that will enchant.

Soon the conference was coming to a close. I was amazed to find that many of the ideas brought forward, presented by individuals from several parts of the world, were frequently ones I had encountered in some form at CIIS. Over the course of the weekend I came to value at a new level the education I am getting at my little institute in California. Yet to engage with so many others specifically on these topics was invaluable.

A final stop at the Goods Shed once again for a piece of quiche, and Patrick and I hopped on the train to London. From there new explorations would soon ensue…

Canterbury Cathedral – Photo by Becca Tarnas

Canterbury Cathedral – Photo by Becca Tarnas

Announcement of Events

I am delighted to announce two events coming up later this year at which I will be presenting. The first event is the conference Re-Enchanting the Academy at Christchurch Canterbury University in England, which will take place September 25-27. I will be presenting on my ongoing dissertation research into the synchronistic parallels of the two “Red Books” of C.G. Jung and J.R.R. Tolkien. The abstract for my presentation is available here: The Synchronicity of the Two Red Books: Jung, Tolkien, and the Imaginal Realm. The Re-Enchanting the Academy Conference Program is now available as well and it looks like there will be a fantastic line-up. I’ll be presenting on Saturday afternoon during the panel session from 1:30-3:00 pm.

Jung - Dragon

Painting by C.G. Jung for The Red Book.

Since the opportunity to go to England does not arise every day, I will be staying a couple weeks in the British Isles to do research in the Tolkien archives at the Bodleian Library of Oxford University, the institution where Tolkien both attended school as an undergraduate and taught as a professor for much of his life. I am hoping to come across some artwork of his, particularly from his early sketchbook entitled The Book of Ishness, that has not yet been published. Who knows what further parallels may lie between the art of the Professor and the great Swiss Doctor? I will also get to travel to Cambridge University to visit my wonderful dissertation chair Jacob Sherman, who is currently holding the three-year post of University Lecturer in Philosophy of Religion.

Tolkien – Smaug

Painting by J.R.R. Tolkien for The Hobbit.

The second event which I am announcing is a lecture and workshop offered through the Idaho Friends of Jung in Boise, taking place November 13-14. I will be presenting on the same subject as above, but will have both the Friday evening lecture and the Saturday morning workshop to delve more deeply into the material through dialogue with the participants. The descriptions of the lecture and workshop are available here: The Synchronicity of the Two ‘Red Books’: Jung, Tolkien, and the Imaginal Realm.

Thank you all so much for the support that has allowed me to be bringing these ideas further out in to the world!